This is a conversation between Arjun and Sejal.
They are discussing on the topic of Moral Values in Sanatana Dharma.
Hello Sejal.
As you know Arjun, Sanātana Dharma is such an integral principle within Hindu culture. It embodies perpetual and universal obligations for all individuals, no matter their caste or creed.
That's interesting, Sejal. I know that moral values in Sanātana Dharma aren't confined to a single text but are woven throughout revered works like the Rāmāyaṇa, Mahābhārata, Manu Smriti, and the wisdom of Bhartŗhari Subhāshitās.
Exactly, Arjun! Humans are intrinsically communal beings. To foster a peaceful community, virtues like honesty, non-violence, purity, benevolence, compassion, forbearance, righteousness, self-restraint, generosity, and austerity are essential.
These qualities are truly the core of societal harmony and individual growth. But I've always wondered, why is moral science necessary?
Good question! Human existence is a tangible reality. Our moral code of conduct shouldn't be derived solely from human experiences, or the principle of ‘might is right’ would prevail, leading to domination by the powerful. We need to scrutinize and organize these experiences to extract fundamental truths.
That makes sense. Science is characterized by systematic regulation, and ethics provides a structured analysis of human behaviors, identifying praiseworthy and reprehensible actions. It's about right action and safeguarding the welfare of all sentient beings.
Exactly. Ethics is like a blueprint for societal and individual well-being. It delineates how to live harmoniously with others and our environment. Speaking of which, have you heard about the threefold tribulations, Arjun?
Yes, human suffering, known as tāpa, originates from three sources: the physical body (ādhyātmika), societal interactions (ādhibhoutika), and natural phenomena (ādhidaivika). These are identified as the threefold sorrows or tribulations (tāpatraya).
That's right. We must strive to surmount these challenges for personal contentment and the well-being of others. Ethical conduct can mitigate societal tribulations, while Sanātana Dharma offers guidance for such behavior.
And even with divinely ordained tribulations like floods or earthquakes, we can reduce their impact through careful preparation and vigilance. It's about reflecting on our attractions and aversions, steering these emotions constructively.
Absolutely. Human actions are driven by the pursuit of happiness. The Doctrine of Karma asserts that every action leads to a corresponding outcome. Thoughts materialize into actions, culminating in results that influence our lives.
That's profound. Mindfulness of thoughts is crucial as they are the progenitors of karma. The Bhagavad Gita encapsulates this with verses emphasizing self-control and equanimity.
Indeed. Karma (action) and Dharma (duty) are intertwined yet distinct. While Karma is the universal law of action and reaction, Dharma guides these actions. It's the societal law ensuring order and preventing discord.
I see. So, even though someone may have the strength to restrain an offender, it's the duty of the police to administer punishment. Dharma channels efforts towards virtuous execution of karma, aligning with the greater good.
Exactly, Arjun. It's all about ensuring actions align with ethical frameworks and societal harmony. Now, let's discuss the performance of duty. We've already established the essential virtues necessary for fulfilling one's duties, like ethics, honour, good conduct, righteousness, integrity, purity, compassion, forbearance, self-control, generosity, penance, and patience.
Right, Sejal. An individual who embodies these virtues and diligently executes their responsibilities is deemed virtuous. On the other hand, neglecting one's duties can label someone as a wicked person, and their legacy is often regarded with contempt.
Misconduct, often referred to as corruption, is the fountainhead of all vices. Corruption manifests in forms like hatred, cruelty, theft, deceit, injustice, and wickedness. These virtues and vices are illustrated prominently in the lives of characters within the epic Mahābhārata, like Yudhishṭhira and Duryodhana.
We also see these dynamics in contemporary society. We have benevolent industrialists and compassionate medical professionals as examples of moral conduct, and gangsters and organized crime bosses representing malefactors.
Absolutely, Arjun. Non-violence is another crucial aspect. Remember the encounter on the battlefield, where Bhīshma lay on his bed of arrows and the Pānḍavās approached him? Yudhishṭhira sought wisdom on the pursuit of happiness, and Bhīshma responded with a treatise on moral discipline.
Yes, Bhīshma emphasized avoiding ten detrimental actions: three bodily, four verbally, and three mentally. He advised even against the mere contemplation of these acts.
The physical deeds to avoid include taking lives, appropriating what belongs to others, and coveting another's spouse. Verbally, we must avoid spiteful dialogue, harsh words, highlighting others' faults with malintent, and perpetuating falsehoods.
And mentally, one should avoid harbouring desires for others' possessions, wishing harm upon others, and disregarding the sacred proclamations of the Vēdas.
Bhīshma asserted that non-violence, truthfulness, absence of anger, a forgiving nature, compassion, self-restraint, and impartiality are the hallmarks of Dharma. He warned against hypocrisy, stating that those who support deceitful individuals are doomed to suffer.
Non-violence is indeed the highest duty. It is also the highest form of self-control, charity, and penance. Bhīshma highlighted that where non-violence prevails, all virtues are present.
In his final wisdom, Bhīshma proclaimed, "The supreme virtue is to cause no harm," and advised never to act towards others in a manner that would be considered harmful to oneself. However, when you witness any Adharma around, you must not remain a mere spectator or be indifferent to the situation. You must act responsibly and decisively to protect Dharma because, when you protect Dharma, Dharma protects you. “Dharmo rakshati rakshitah.”
Truthfulness is also vital. A virtuous person speaks the truth and keeps their word under any circumstances. It's a fundamental aspect of moral conduct.
Let's explore the subtlety of Dharma. While it's considered essential, there are situations where individuals face dilemmas about whether to adhere to or violate it. Sometimes, it comes down to prioritizing one Dharma over another, which raises the question of a hierarchy of Dharmas.
Indeed, Sejal. There have been instances where leaders and individuals encountered critical situations that tested their commitment to Dharma. Remember Arjuna's moral crisis on the Kurukshētra battlefield?
Yes, Arjuna was deeply conflicted about fighting in the war against his own family and friends. This dilemma is vividly captured in the Bhagavad Gita, where Lord Krishna guides him through the complexity of Dharma.
Krishna explained that Arjuna's duty as a warrior was to fight for justice and righteousness, which was his Dharma. In this context, the higher Dharma of protecting justice and upholding righteousness took precedence over his personal feelings of affection and attachment.
Exactly. The Bhagavad Gita teaches that sometimes one's duty (Svadharma) must be prioritized over personal sentiments. This highlights the complexity and subtlety of Dharma, where different obligations can conflict and must be carefully considered.
This principle can be applied to modern-day dilemmas as well. When faced with difficult decisions, one must weigh the various aspects of Dharma and consider the broader implications of their actions.
Absolutely, Arjun. It's about understanding the greater good and making choices that align with ethical principles, even in the face of personal challenges. The subtlety of Dharma is a testament to its depth and the profound wisdom it offers for navigating life's complexities.
The lessons from the Bhagavad Gita and other sacred texts continue to be relevant today, guiding us through the intricacies of duty, morality, and righteousness.